JUSTICE AND PEACE AND INTEGRITY OF CREATION

XII. General Chapter SVD (1982)The Promotion of justice and Peacein Solidarity with the Poorin the Light of the Constitution 112January 1983

"Action on behalf of justice and participation in the transformation of the world fullyappear to us as a constitutive dimension of the preaching of the Gospel." Thus theSynod of Bishops in 1971 concluded its opening statement in the document Justicein the world. Since then many other documents of the church have increasingly clarifiedthe profound links between the gospel requirements of the church's mission andthe widespread commitment to the advancement of peoples and the creation of aworthy society (see "Religious and Human Promotion" Vatican City, 1980 p 7).In the light of these statements the Twelfth General Chapter affirms that our ownparticipation in the mission of the church as a religious missionary society also involves"action on behalf of justice and participation in the transformation of theworld". Therefore the chapter by way of c 112 calls on all members of the Society toshow a more determined commitment to the promotion of justice and peace in solidaritywith the poor and oppressed. It makes this appeal after a serious reflection onthe challenge of the situation of the world today in the light of sacred scripture andof our religious-missionary calling.I. The Challenge That Faces Us Today1. The World Today1.1 The world today is plagued with massive poverty, social inequality, economic exploitationand political oppression. Traditional cultural structures that continue to fosterracial, sex and class discrimination are being increasingly complicated by moremodem economic and political structures that bring about exploitation and oppression.International corporations take advantage of and exploit natural resources andcheap labor: of less developed countries all oven the world. Repressive military regimessupported by vested interests of developed nations often use force to furthersuch exploitative ventures. Consequently in the name of national security, workers'rights are repressed, justified dissent is suppressed and human rights are violated.Tire enormous build-up of conventional and nuclear arms divides humanity furtherand threatens the world with war that can lead to the extinction of the human race.This senseless arms race drains resources urgently needed by all nations to overcomepoverty, starvation and suffering.1.2 This is the situation of the world today, reflected in faces of millions who arepoor, exploited and oppressed in countries where we work: undernourished andstarving children, peasants in favelas, slum dwellers in cities, refugees and minorities,the unemployed and underpaid, political prisoners and “desaparecidos”. Socialanalysis shows that the root cause of this worldwide misery is a socio-political worldorder, in which decisions affecting millions of lives and many nations are made by afew largely on the basis of profit and power, a world order where the rich get richerat the expense of the poor who get even poorer (see John Paul II: Opening AddressPuebla, 1979, III, 3).1.3 The message of God's kingdom of justice and peace unmasks this situation assinful and unjust. Therefore ignorance of the gospel allows many grave injustices toprevail in the world. Conversely their prevalence is one of the principal obstacles to3the acceptance of the gospel. Today more than ever the gospel message needs tobe preached, a message which when read and interpreted in the light of the presentsituation, must be prophetic and liberating.2. Sacred Scripture2.1 The Old Testament stresses that the most disastrous consequence of sin is thedestruction of a world that God had created good and just. God first revealed himselfto his chosen people as the God who hears the cry of the oppressed and has decidedto come and set them free from their oppressions (see Ex 3:7-12). Exploitation,oppression and class distinction in the time of the prophets showed how deeplysin had permeated the social, political and economic relationships among people.The prophets, often seething with anger, unmasked the social and political. Structuresof Israel as abominable and sinful in the eyes of Yahweh (see Is 1:11-17; Jr22:13-17; Am 5:10-14; Mi 3:9-12). They stood openly on the side of the oppressedand exploited and proclaimed that Yahweh himself takes the side of the poor. Theirproclamation contained the promise that he would restore the world to justice andpeace through his Spirit-filled Messiah, the "Prince of Peace" (see Is 2 and 11).2.2 Jesus himself in line with the traditions of the prophets was convinced that Godhears the cry of the poor. Through his criticism of the rich he fought for the restorationof the rights of the oppressed. He therefore addressed the proclamation of thegood news particularly to the poor and underprivileged (see Lk 4:18). Although hedid not propose concrete programs of social reform in this time, he neverthelesscriticized religious practices and social relationships which enslaved the human personand identified himself with the marginalized to offer them God's preferentiallove.2.3 The early church interpreted Jesus correctly when it, identified him with the leastof the brethren (see Mb 25:31-46). His kingdom message, which means than Godturns with unconditional love to all and with preferential love to the poor, becamethe moving force that likewise enabled his disciples to turn unconditionally to theirneighbors (see Lk 6:36) and give their lives for their brothers and sisters (see 1 In3:16). The community of disciples that emerged after Easter was deeply concernedwith the poor in their midst (see Ac 4:32), a community in which all class distinctionshad disappeared on the basis of their new unity in Christ (see Ga 3:28).3. The Mission of the Church and Our Religious-missionary Calling3.1 The church on various occasions and at all levels has seriously reflected on thesituation of the world today in the light of sacred scripture. More and more thechurch has come to realize that faithfulness to Jesus' kingdom message and hispreferential love for the poor entails an active involvement in transforming unjuststructures and promoting justice and peace. Consequently the church's mission ofproclaiming the gospel today implies participation in creating a new world order thatbetter reflects the kingdom of God already present in the world (see Evangelii Nuntiandi8 and 30).3.2 As an international religious-missionary Society, our participation in the missionof the church today necessarily implies a commitment to promote justice and peace4in solidarity with the poor and oppressed. In fact our special chrism as missionariesdemands that we proclaim the gospel especially at the frontiers of human society,where the struggle for justice and peace is most acutely felt. Likewise our specificvocation as religious calls us to exercise prophetic ministry in the church by beingparticularly sensitive to the signs of the time expressed in the people's aspirationsfor justice and equality. In a situation where the will to dominate, disordered sexualityand the desire to possess are often the roots of injustice and oppression, ourvowed life is a privileged means of effective evangelization and a true witness to justice(see Evangelii Nuntiandi 69).3.3 In one form or another concern for the poor and the underprivileged has alwaysbeen at the center of the efforts of SVD missionaries. But it gains new meaningand urgency in the light of the present world situation. Today it calls for an activeparticipation in efforts not only to care for the victims of poverty but morespecifically to eradicate its causes by transforming unjust structures and promotingjustice and peace. Our religious-missionary calling therefore challenges us today tomove out of entrenched positions in the church into new socio-political situations.In this way we may offer the believing community as a whore new models of whatit means to be church in these changed situations (see "The SVD in Mission Today",Rome 1981, 5.2).II. Our Response to the Challenge1. Prerequisites for Our Responseour response to the challenge to promote justice and peace in solidarity with thepoor requires us fist of all to examine our lifestyle and traditional apostolic commitments.1.1 Conscientization and Insertion into the Life of the PoorThe personal background of some of us and the education we have acquired veryoften insulate us from the poor. Our commitment to promote justice and peace willnever be real if we continue to live in a world where we feel secure and comfortable.Only a constant process of conscientization and a critical analysis of the sociopoliticalsituation in which we live and work can open our eyes to the plight of the poor andoppressed. Therefore we should make use of every opportunity to share moreclosely, at least for a time, the misery, insecurity and frustration that is the lot of somany today (Cf. Witnessing to the Word 7, 1981, III A + Q c 209. 1).1.2 Our Personal and Communal LifestyleThe demands of our apostolate are sometimes used to justify our personal andcommunal lifestyle, which often does not reflect the poverty we have vowed. We cangive witness to our preferential option for the poor only if our personal and communallifestyle is marked by simplicity, generosity, hospitality, genuine concern for thepoor in our surroundings and justice to our employees.1.3 Our Relationship with One AnotherDespite the internationality and clerical-lay character of our Society we do not alwaysovercome discrimination in our communities. Our commitment to the promotionof justice will be meaningful only if the barriers of race, culture and status5among us are transcended by the spirit of love and respect for one another (see Ga3:28).1.4 Our Complicity in the Structures of Injustice and ExploitationAs a large-scale institution that has to provide necessary means for its apostolate,we set up support enterprises that are often caught up in structures which causemuch injustice and exploitation. Nevertheless our commitment o promote justicedemands that we critically and honestly examine our complicity in these structuresand whenever possible dissociate ourselves from them. We should also seriously tryto find other ways of securing means to support our apostolate (see "The SVD inMission Today" 4.2 c + d).1.5 Our Institutions of LearningAlthough most of our educational institutions began as mission schools for the poor,some of them in the course of the years have developed into schools that cater tothe rich or the middle class. Our commitment to the promotion of justice should becomevisible in these institutions by making them places where people are educatedin the gospel values of justice and charity and awakened to their Christian responsibilitytowards the poor and oppressed in society- This holds true for all our institutionsirrespective of whether they are in the first or third world (see "The SVD inMission Today" 4.4.b). Likewise our preferential option for the poor demands thatour schools be open as far as possible to those who have no access to other institutionsof learning. We should seriously consider closing down those which do notachieve these goals (see "The Pastoral and Missionary Slant of Our Schools", Rome1981, II. 6; c 109.3).1.6 Our Publications and Communications ApostolatePublications and the mass media have always played an important role in our task ofproclaiming the gospel as a missionary society. Our involvement in the mass communicationsapostolate should complement our preferential option for the poor byfocusing on justice and peace issues. In this way we set ourselves up as the voice ofthe voiceless (see Witnessing to the Word 4, 1979, I - H; "The SVD in Mission Today"4.4a).2. Direct Apostolic OptionsOur response to the challenge of promoting justice and peace in solidarity with thepoor calls us to engage more directly in apostolates for and with the poor. However,since problems of in justice and oppression take on various forms in different partsof the world, our response may have to vary from one province to another. Neverthelesswe can delineate the following as the main types of activity our commitmentmay take:2.1 relief services directed towards immediately ameliorating abject conditions ofpoverty brought about by natural calamities or social upheavals;2.2 social projects aimed at helping the poor, who nevertheless remain for the mostpart simply passive recipients of aid (e.g. dispensaries, orphanages, etc.);62.3 development programs directed towards organizing the poor into self-reliantcommunities where they become the principal agents of their own liberation and development;2.4 conscientization or the process of awakening the poor to their own needs andpotentialities, accompanying them in their struggle for equality and participation inthe decision making processes that affect their lives and awakening the rich to realizethat structures which protect their interests are very often the cause of miseryfor the poor;2.5 speaking out publicly against actual cases of human rights violations and abuseof power or in favor of specific measures that promote justice and defend humanrights;2.6 participation in and support of peace movements that protest against the misuseof national and international resources for building up conventional or nuclear armaments,or that work for disarmament and the promotion of peace;2.7 a more radical presence among the poor by adopting their lifestyle as fully andcompletely as possible in a more or less permanent way (see Witnessing to the Word7, III – A + C; c 209.1).III. General Principles1. Practical GuidelinesWhatever form it may take, our response to the challenge of promoting justice andpeace in solitarily with the poor should be directed towards their true welfare andseparated from proselytizing. The primary purpose of all our efforts should thereforebe to foster serf-reliance. This idea should be constantly present in all our decisionseven when it cannot be realized immediately (Witnessing to the Word 7, III - C). Toachieve this goal the following can serve as practical guidelines.1.1 Projects should be designed to meet the real needs of the poor as felt by themrather than as perceived by us. Moreover we should always respect their humandignity and never exploit their misery and suffering in our efforts to secure means tohelp them.1.2 Projects will meet the real needs of the poor only if they are preceded by a carefulsocial analysis of their situation, and if they themselves participate in the planningand implementation of these projects. Any form of paternalism will only keep themimprisoned further in dependency.1.3 Projects should take into account and develop available local resources in such away that their continuance can be guaranteed even without outside assistance. Projectsshould also take cognizance of existing and potential problems of the physicalenvironment (Witnessing to the Word 7, IV - A).1.4 Our own involvement in these projects should be such that local leaders canemerge and be trained to eventually take oven the responsibility of these projects.This will demand patience and adaptation to the rhythm of the people. Neverthelessthe training of local leaders should be one of our main concerns.71.5 All our efforts should be accompanied by the process of conscientization, bywhich the poor and oppressed are awakened to their own possibilities of directingtheir lives and shaping their future.1.6 Since we are not the only ones committed to promoting justice and peace, weshould be prepared for critical collaboration and dialog with existing organizationsthat work for justice and peace (see "The SVD in Mission Today" 4.3).1.7 In our dealings with civil authorities, our attitude should always be in accordancewith the spirit of the gospel and our prophetic charism (c 314). However taking intoconsideration the concrete circumstances of the country, we should also make themunderstand through personal dialog and honest discussion that the gospel we proclaimdemands respect for human rights and promotion of justice. This way we showdue respect to the office entrusted to them.2. Theological PrinciplesOur involvement in promoting justice and peace in solidarity with the poor shouldconstantly be based on the conviction that the kingdom of God is a call to transformthe structures of this world in order to keep alive the hope for a "new heaven and anew earth", where justice and peace will ultimately and definitive triumph (see Rv21:1). Our preferential option for the poor should therefore be thoroughly animatedby the spirit of the gospel.2.1 Our commitment to the promotion of justice and peace should never be a functionof any ideology but flow from Jesus' own predilection for the poor and marginalized2.2 Even if our involvement may require a choice of a concrete socio-economic programof reform, our support of and collaboration with such a program should alwaysbe critical insofar as no historical socio-economic system can ever be identified withthe fullness of the kingdom.2.3 In the face of the destructive violence of oppressive and unjust structures, ourinvolvement in promoting justice can easily tempt us to overcome violence with violence.Although a few extreme situations may justify its use (Populorum Prognessio31), we should however always choose the gospel principle of overcoming evil withgood (c 112.3).2.4 The preferential option for the poor brings us into extremely complex realtiesthat call for enlightened responses on our part. Our praxis in the promotion of justiceand peace will be effective for people and meaningful for us only if it is constantlyaccompanied by genuine theological reflection and apostolic discernment.2.5 Solidarity with the poor in the light of the kingdom demands a spirituality deeplyaware that the human liberation we seek is not only a task but also a gift. If it wereonly a task, our involvement could easily lead to bitterness, cynicism and despair.But since it is also a gift, we can then persevere in faith and hope. Understandingthat, God's kingdom is already operative in the present enables us to radiate joy inthe midst of situations which humanly speaking may appear utterly hopeless.8IV. Conclusions1. Since it is a demand of our common religious-missionary calling, all of us shouldmanifest a definite commitment to promote justice and peace in whatever kind ofapostolate we may find ourselves engaged in. Some of us, however, may feel calledto a more active involvement in it. This should never be allowed to divide our communities.A constant process of communal discernment and open dialog should bringabout understanding and respect for one another despite a legitimate disagreementon particular issues. We should likewise be ready to support a confrere who decidesto take on a more active role even when we do not share his particular views andconvictions.2. Our commitment to the promotion of justice and peace in solidarity with the poorentails the risk of becoming controversial, being labeled leftists and subversives, orseeing benefactors reduce or completely stop their financial support. This, however,should never be a hindrance to objective assessment and evaluation of the socialsituation and to prayerful discernment of an appropriate response in the light of thegospel (see Witnessing to the Word 4, I - H). In some cases noninvolvement maynot be prudence but acquiescence to an unjust, situation.3. The promotion of justice and peace is not an easy commitment to make. It demandsa constant process of conversion to him who became poor to make men richthrough his poverty (c 207). It was because of his poverty that Jesus could take hisstand with the poor. Similarly it is only in solidarity with the poor that we too canperform the prophetic role entailed in our religious-missionary calling. But if we decideto take our role as prophets seriously, we must also be prepared to share thefate of the Crucified One. Ultimately perseverance in this commitment rests not onthe premise of success for our efforts but on lively confidence in the grace andpower of the Risen Lord.*****Resolutions Passed by the Twelfth General Chapter onNovember, 1982.1. The Twelfth General Chapter adopts in principle the paper "The Promotion of Justiceand Peace in Solidarity with the Poor in the Light, of Constitution 112" as an appealto the members of the Society to show in response to “Witnessing to the Word”7 (Introduction) a more determined commitment to the promotion of justice andpeace in solidarity with the poor. By doing so the chapter offers this paper as a pointof departure for reflection and discussion on this issue on the provincial and locallevels.2. The Twelfth General Chapter encourages the appointment of a coordinator for thesocial apostolate on the provincial level in order to guarantee the implementation ofthe first resolution.3. The Twelfth General Chapter mandates the general council to coordinate and fosterthe efforts of confreres in the promotion of justice and peace through a secretariator coordinator for the social apostolate at the generalate.